τς. ΕΥΑΓΓΕΛΙΟΝ 365
γ- ῥίζαν ἐξηράνθη. ai ἄκανθαι, καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκε. 8. ἄλλο 1 έπεσεν eis τὴν γῆν τὴν καλήν: καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξάνοντα, } καὶ ἔφερεν ἓν ὃ τριάκοντα, καὶ ἓν ὃ ἑξήκοντά, καὶ
0. Καὶ ἔλεγεν adtois,* “‘O éxwv® Gra ἀκούειν 7
7. καὶ ἄλλο ἔπεσεν eis τὰς ἀκάνθας: Kal ἀνέβησαν A καὶ
ἓν δ ἑκατόν. ἀκουέτω.. 10, “Ore δὲ δ ἐγένετο "καταμόνας, ἠρώτησαν περὶ αὐτὸν σὺν τοῖς δώδεκα τὴν παραβολήν.ὃ 11. καὶ ἔλεγεν αὐτοῖς, 18. “Vuiv δέδοται γνῶναι τὸ µυστήριον) τῆς βασιλείας τοῦ Θεοῦ: ἐκείνοις δὲ τοῖς ἔξω, ἐν παραβολαῖς τὰ πάντα γίνεται: 12. ἵνα βλέπον- τες βλέπωσι, καὶ μὴ wore καὶ ἀκούοντες ἀκούωσι, καὶ μὴ συνιῶσι : µήποτε ἐπιστρέψωσι, καὶ ἀφεθῇ αὐτοῖς τὰ ἁμαρτήματα." 19 13. Καὶ λέγει αὐτοῖς, “ Οὐκ οἴδατε τὴν παραβολὴν ταύτην; καὶ πῶς πάσας 14. 6 σπείρων τὸν λόγον σπείρει.
αὐτὸν ota here and in Lk. ix.
τὰς παραβολὰς γνώσεσθε; 15. οὗτοι δέ εἶσιν of παρὰ τὴν ὁδόν, ὅπου σπείρεται ὁ λόγος, καὶ
1 αλλα in ΜΒΟΙ,. αλλο conforms to that in ver. 7.
2 avgavopevov in ACDLA (Tisch.). αλλα.
5 Most uncials have εν thrice (= &).
SSCA have es thrice (Tisch., Trg.).
αυξανοµενα in ΜΒ (W.H.) agreeing with
have es ev ev (W.H. text), out of which the other readings probably grew. 4 Most uncials and many verss. omit αντοις.
5 SBCDA have ος εχει., ο εχων is from parall.
7 ηρωτων ABLA 33 (-ovv SNC, Tisch.).
ό και ore in NBCDLA. 8 τας παραβολας in NBCLA.
° ro µνστηριον SiSorar (without γνωναι) in BL (Tisch., W.H.). 10 S§$BCL omit τα αµαρτηµατα, which is an explanatory gloss.
mystery of the Kingdom of God. They have been initiated into the secret, so that for them it is a secret no longer, not by explanation of the parable (Weiss), but independently. This true of them so far as disciples; disciple- ship means initiation into the mystery. In reality, it was only partially, and by comparison with the people, true of the disciples.—yvévat in T. R. is superfluous. —rots ἔξω refers to the common crowd. ---ἐν παραβολαῖς: all things take place as set forth in parables. This implies that the use of parables had been a standing feature of Christ’s popular kerygma, in synagogue and street.—Ver. 12 seems to state the aim of the parabolic method of teaching as being to keep the people in the dark, and prevent them from being converted and forgiven. This cannot really have been the aim of Jesus. Vide notes on the parable of the Sower in Mt., where the statement is softened somewhat.
Vv. 13-20. Explanation of the Sower (Mt. xiii, 18-23, Lk. viii. 11-15), prefaced
by a gentle reproach that explanation should be needed.—Ver. 13. οὐκ οἴδατε » + + Ὑνώεσθε: not one question = know ye not this parable, and how ye shall know all, etc. (so Meyer and Weiss), but two=know ye not this parable ? and how shall ye, etc. (so most), the meaning being, not: if ye know not the simpler how shall ye know the more difficult? but rather implying that to understand the Sower was to understand all the parables spoken that day (macas τὰς wap.). They had all really one burden: the disappointing result of Christ’s past ministry—Ver. 14, in effect, states that the seed is the word.— Ver. 15. of παρὰ τὴν ὁδόν: elliptical for, those in whose case the seed falls along the way = the “ way-side” men, and so in the other cases.—@rov for eis οὓς, Euthy. Zig.—Ver. 16. ὁμοίως would stand more naturally before οὗτοι = on the same method of interpretation.— σπειρόµενοι: this class are identified with the seed rather than with the soil, but the sense, though crudely expressed:
366
ΚΑΤΑ ΜΑΡΚΟΝ a
ὅταν ἀκούσωσιν, εὐθέως έρχεται 6 Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον ἐν ταῖς καρδίαις αὐτῶν. 16. καὶ οὗτοί εἶσιν ὁμοίως ε ὲ ‘ 9 55 , ϱ ο > , a , 3-0 οἱ ἐπὶ τὰ πετρώδη σπειρόµενοι, Ot, ὅταν ἀκούσωσι τὸν λόγον, εὐθέως a μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 17. καὶ οὐκ ἔχουσι ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἶσιν: εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθέως σκανδαλίζονται. 18. καὶ οὗτοί2 εἶσιν ot eis τὰς ἀκάνθας σπειρόµενοι, οὗτοί εἶσιν ot τὸν λόγον ἀκούοντες,” 19. καὶ 4